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MASHRAK-EL-AZKAR 


Descriptive  of  the  Bahai  Temple 

and 

Illustrative  of  an  exhibition  of 
preliminary  designs  for  the  first 
Mashrak-El-Azkar  to  be  built  in 
America,  showing  nine  varying 
treatments  in  different  styles  of 
architecture 

BY 

CHARLES  MASON  REMEY 

1917 


/Y/l 


|N  the  Persian  and  Arabic  languages  each  letter  has 
•*•  a  numerical  value  and  each  name  or  word  has  as 
its  numerical  value  the  sum  of  the  values  of  its  com 
ponent  letters.  13-2— A- 1  — H-5— A- 1 .  Thus  9 
is  the  numerical  value  of  the  name  "Baha".  This 
number,  which  is  the  greatest  of  simple  numbers,  is 
used  by  the  Bahais  as  a  symbol  of  name. 


DESIGNS  AND  TEXT 

Copyrighted  by 

CHARLES  MASON  REMEY 
1917 


Copies  of  this  book  may  be  obtained  from  the 
BAHAI  PUBLISHING  SOCIETY 

P.  O.  BOX  283,  CHICAGO.  ILL. 

Price  $1.00 

Postage  extra. 

Weight  of  book  2  pounds. 


PRINTED   BY 

J    D.  MILANS  &  SONS 

WASHINGTON.   D.  C 


"MASHRAK-EL-AZKAR." 

Literally  translated  from  the  Persian  "The  Dawning  Point 
of  the  Mentionings  (or  commemorations)  of  God." 

It  is  the  Bahai  Temple  with  its  various  auxiliary  institutions 
educational  and  philanthropic 


To  ABDUL  BAHA 

•  THE  SERVANT  OF  THE  SERVANTS  OF  GOD  " 
THESE  DESIGNS  ARE  HUMBLY  OFFERED 


NOTE 

Those  portions  of  the  text  of  this  book  which  pertain  to  the  Bahai 
Movement  are  quoted  from  various  authentic  and  approved  Bahai  pub 
lications. 


CONTENTS 


CONTENTS 

I.  Introduction.     A  historical  sketch  of  the  Bahai  Movement. 

II.  The  Mashrak-El-Azkar. 

III.  The  Mashrak-El-Azkar,  of  Eshkhabad. 

IV.  Words  of  Abdul  Baha  regarding  the  Mashrak-El-Azkar  in 

America. 

V.     The  site  for  the  first  Mashrak-El-Azkar  in  America. 
VI.     The  Architectural  Problem. 

VII.     Styles  of  Architecture  and  Descriptions  of  Designs. 
Design  No.  1.     Roman  Classic. 
"         "    2.     Byzantine. 

"    3.     Arabian  Moorish. 

4<     4.     Persian. 

"5.     Indian. 

"     6.     Romanesque. 

•'     7.     Gothic. 

8.     Renaissance. 
"         "9.     Modern. 


PREFACE 


PREFACE 

This  book  is  descriptive  of  the  Mashrak-El-Azkar  and  is  illustrative 
of  an  exhibition  of  nine  preliminary  designs  for  the  first  Mashrak-El- 
Azkar  to  be  built  in  America. 

These  drawings,  which  represent  study  and  work  done  at  intervals 
during  the  past  seven  or  eight  years,  are  offered  to  Abdul  Baha,  and 
intrusted  to  the  keeping  of  the  "Bahai  Temple  Unity,''  the  organization 
which  has  for  its  object  the  erection  of  the  first  Mashrak-El-Azkar  in 
America,  in  the  hope  that  some  of  the  elements  of  these  architectural 
compositions  may  be  of  service  when  the  time  arrives  for  formulating 
and  composing  the  building  design  for  the  Mashrak-El-Azkar. 

C.  M.  R. 

July,  1917. 

Washington,  D.  C. 


I. 

INTRODUCTION. 

HISTORICAL   SKETCH   OF  THE  BAHAI   MOVEMENT. 
Quoted  from  "Constructive  Principles  of  the  Bahai  Teachings." 

Chapter  III. 


THE  BAHAI  MOVEMENT. 

Religion,  which  is  inherent  in  man,  dates  in  general  essence  before 
the  dawn  of  written  history,  each  religious  movement  in  its  purity  of 
truth  being  a  phase  of  the  one  great  Universal  divine  religion. 

The  particular  present  latter-day  phase  of  religion  that  we  are  here 
considering,  the  Bahai  Movement,  began  over  seventy  years  ago,  when 
its  first  teacher  arose  in  the  year  1844,  in  the  southern  part  of  Persia, 
teaching  under  the  title  of  The  Bab,  which  term  signifies  door  or  gate. 
He  proclaimed  the  approaching  advent  of  One,  a  great  world  teacher, 
whose  divine  mission  was  the  uniting  in  one  great  spiritual  brotherhood 
of  the  peoples  of  all  nations,  races,  and  religions,  and  the  establishment 
of  a  new  spiritual  era  of  oneness  of  all  humanity  in  spiritual  knowledge, 
and  in  brotherhood  and  peace. 

The  Bab's  teaching  dwelt  upon  the  coming  of  the  Great  Manifesta 
tion,  of  whom  He  spoke  as  "He  Whom  God  Would  Manifest,"  exhorting 
the  people  to  prepare,  and  purify  themselves  to  meet  this  Promised  One, 
and  to  be  ready  to  serve  Him  when  He  should  appear. 

Many  seeking  souls  were  attracted  by  The  Bab  through  His  purity 
and  illumination  of  spirit,  for  in  Him  the  people  not  only  saw  the  fore 
runner  of  the  great  universal  Messiah,  but  they  realized  in  Him  "The 
First  Point"  of  the  great  new  age  of  God  in  the  world. 

To  The  Bab  flocked  people  from  the  great  religions  of  Persia.  Much 
enthusiasm  was  manifested  by  all,  and  the  Mohammedan  clergy  watched 
the  growth  of  the  movement  with  jealousy,  because  they  saw  thousands 
of  their  own  people  going  out  from  Islam  and  from  the  superstitions 
and  forms  which  they  taught.  Seeing  their  own  religious  hold  over  the 
people  waning  before  this  teaching,  these  priests  of  Islam  sought  to 
exterminate  the  new  movement.  They  incited  the  fanatical  Moslems  to 
pillage,  arson,  and  murder.  Thousands  of  the  Babis,  followers  of  The 
Bab,  as  they  were  then  called,  were  massacred,  their  homes  burned,  and 
possessions  destroyed;  but  notwithstanding  this  persecution  the  cause 
continued  to  grow,  the  blood  of  the  martyrs  being  the  seed. 

The  Bab,  Himself,  was  among  the  first  to  suffer.  Scarcely  had  His 
mission  begun  than  He  was  placed  under  military  surveillance,  and  after 
two  years  of  teaching  under  this  difficulty  was  cast  into  prison,  where  He 
remained  for  four  years,  and  at  the  expiration  of  that  time  He  w=<c 


for  heresy  before  a  clerical  court,  was  condemned,  and  suffered  a  martyr's 
death. 

Not  long  after  the  martyrdom  of  The  Bab,  the  great  world  teacher 
appeared  in  the  person  of  Baha'o'llah,  "He  Whom  God  Manifested." 
Surrounded  by  countless  fanatical  enemies,  who  strove  to  destroy  Him 
and  His  Cause,  Baha'o'llah  was  first  known  as  a  leader  among  the  much 
persecuted  Babis;  then,  later,  as  His  power  became  manifest  to  all  He 
was  generally  acknowledged  to  be  The  One  Whose  Coming  The  Bab  had 
proclaimed. 

From  that  time  on  the  cause  became  known  as  the  Bahai  Cause,  and 
the  followers,  as  Bahais,  while  the  Babi  Cause,  as  a  separate  movement, 
ceased  to  exist,  The  Bab's  mission  and  the  teaching  which  He  established 
being  not  an  end  in  itself  but  preparatory  to  the  coming  of  Baha'o'llah. 

The  Mission  of  Baha'o'llah  lasted  forty  years,  during  which  time  He 
withstood  all  manner  of  trials  and  persecutions.  He  was  sent  out  from 
His  home  in  Persia  as  an  exile  and  a  prisoner  to  Bagdad  in  Asiatic  Tur 
key,  then  to  Constantinople  in  Turkey  in  Europe,  and  later  to  Adrianople 
in  Roumelia,  where  He  remained  for  five  years,  afterward  enduring,  with 
His  family  and  about  seventy  followers,  men,  women,  and  children,  a 
still  more  distant  exile  imprisonment  in  the  fortress  of  Akka,  in  the  Holy 
Land.  In  that  country,  ever  made  sacred  by  God's  prophets  and  Holy 
Messengers,  within  view  of  Mount  Carmel,  upon  which  Elijah  and  others 
of  the  prophets  had  taught,  and  within  a  few  miles  of  Nazareth,  where 
Jesus  had  lived,  Baha'o'llah  completed  the  'latter  half  of  His  active 
ministrations  to  humanity. 

During  the  first  years  of  his  captivity  in  Akka,  Baha'o'llah  and  His 
followers  suffered  great  privations.  Confined  in  the  barrack  prison  under 
conditions  the  most  unsanitary,  illness  broke  out,  and  the  suffering  was 
so  intense  that,  without  the  faith  and  the  assurance  of  soul  of  all  incar 
cerated,  the  spirit  of  the  community  would  have  been  quite  broken,  but 
in  reality  their  persecution  and  trouble  had  the  effect  of  increasing  their 
miraculous  faith  and  devotion. 

As  years  passed,  the  officials  of  the  prison  fortress  city  realized  that 
Baha'o'llah  manifested  love  and  harmony,  and  they  became  friendly,  so, 
little  by  little,  the  condition  of  the  Bahai  exiled  community  was  bettered. 
Baha'o'llah  was  first  given  the  liberty  of  the  city,  and  later  He  was 
allowed  by  the  governor  to  reside  beyond  the  walls.  The  followers  from 
various  countries  came  to  receive  teachings  from  Him,  returning  again 
to  their  own  lands  and  peoples  fired  with  the  desire  to  share  with  others 
the  spiritual  pearls  of  great  price  which  they  had  found,  and  thus  the 
cause  spread  throughout  various  of  the  oriental  countries. 


Baha'o'llah  gave  His  teaching  and  planted  His  Cause  amid  humanity, 
thus  completing  His  work  in  this  world.  Then,  for  further  guidance  and 
development,  and  for  the  interpretation  and  explanation  of  His  teachings. 
He  designated  as  His  successor,  His  son  Abdul  Baha. 

With  the  passing  from  this  world  of  Baha'o'llah,  in  the  late  Spring 
of  1892,  began  Abdul  Baha's  mission  as  the  Center  of  The  Bahai  Cause. 
The  title  of  servitude  which  he  chose  for  himself,  namely,  "Abdul  Baha," 
means  "The  Servant  of  God."  Abdul  Baha  seeks  neither  honor  nor  glory 
for  himself  other  than  servant  of  those  who  are  serving  God,  yet  in  the 
texts  of  Baha'o'llah  the  spiritual  station  of  Abdul  Baha  is  clearly  set  forth 
as  the  Center  of  the  Bahai  Covenant  to  humanity. 

From  his  earliest  childhood  Abdul  Baha's  life  has  been  devoted  to 
the  service  of  God  and  humanity.  He  was  with  Baha'o'llah  during  the 
sixteen  years  of  exile  and  travel  prior  to  His  arrival  in  Akka,  and  then 
began  Abdul  Baha's  long  exile  of  forty  years  in  that  fortress,  to  which 
the  Sultans  of  Turkey  of  the  old  regime  used  to  send  their  most  dreaded 
enemies,  so  that  its  terrible  conditions  of  filth  and  disease  might  speedily 
accomplish  their  destruction. 

It  was  in  August,  1868,  that  Abdul  Baha  arrived  in  Akka  with  Baha 
'o'llah.  In  August,  1908,  when  the  Turks  revolted  against  former  rule, 
and  established  a  constitutional  form  of  government,  Abdul  Baha  was 
officially  freed ;  but,  during  those  years  of  trial,  Abdul  Baha  had  accom 
plished  his  work,  despite  the  persecution  of  his  enemies,  while  held,  as 
Baha'o'llah  was  held,  prisoner  by  the  law  of  Islam  because  of  his  progress 
in  teachings.  With  each  added  trouble  came  spiritual  growth  and 
strength  to  the  cause.  Throughout  the  years  that  Abdul  Baha  was  in 
Akka  he  labored  constantly  with  his  pen,  and  was  able,  from  time  to 
time,  to  receive  visits  from  truth  seekers  of  Europe  and  America,  as  well 
as  of  the  near  and  far  East.  Now  the  Bahai  Cause  is  firmly  planted  in 
both  the  Occident  and  the  Orient,  and  souls  are  constantly  arising  to 
promote  Abdul  Baha's  work. 

Some  little  time  after  the  revolution  in  Turkey,  that  brought  to 
Abdul  Baha  freedom  from  prison  confinement  in  Akka,  he  went  down 
into  Egypt,  and  from  there  visited  Paris  and  London,  and  later,  in  the 
Spring  of  1912,  he  came  to  these  United  States,  where  he  spent  eight 
months.  He  traveled  from  coast  to  coast  and  visited  many  places  where 
he  had  friends,  and  where  there  were  people  who  wished  to  hear  his 
explanations  of  religious  questions,  and  who  were  desirous  of  coming 
into  closer  touch  with  that  vital  illuminating  spiritual  force  which  so 
characterizes  his  presence. 


In  America,  as  well  as  in  England  and  in  France,  and,  subsequently 
upon  his  return  to  Europe,  in  both  Germany  and  Austria,  the  pulpits  of 
Christian  churches  of  many  denominations,  institutions  of  learning,  and 
the  platforms  of  philosophical  societies  and  of  progressive  humanitarian 
movements  of  various  kinds,  sought  Abdul  Baha,  welcomed  his  message 
of  peace  and  world  oneness,  and  were  rejoiced  by  the  spirit  which  he 
radiated. 

In  his  many  addresses,  most  of  which  have  been  published,  Abdul 
Baha  treats  of  the  creative  function  of  the  religion  of  God,  of  the  great 
world  problems  of  this  present  day,  and  of  the  solution  of  these  great 
human  difficulties  through  the  application  of  the  true  spirit  of  religion 
in  the  lives  of  the  people.  Upon  all  occasions  he  has  taught  of  the  coming 
of  the  great  world  teacher  and  Manifestation  of  The  Spirit,  Baha'o'llah, 
and  of  the  new  spiritual  era  upon  earth  that  Baha'o'llah  inaugurated. 
Abdul  Baha  invites  all  people  to  approach  the  Bahai  Cause,  and  for  them 
selves  seek  and  partake  of  this  divine  bounty,  and  to  become  servants  of 
God  and  of  humanity  in  carrying  this  message  of  the  Lord  to  all  peoples. 

Those  who  have  seen  Abdul  Baha,  with  quickened  spiritual  eyes  of 
the  soul,  have  realized  in  him  the  life-giving  spirit  of  Baha'o'llah,  and  in 
Abdul  Baha's  life  of  service  to  humanity  the  manifested  fruit  of  The 
Cause  of  Baha'o'llah. 

The  Bab  was  the  precursor  and  "The  First  Point"  of  this  religious 
cause  in  the  world  today.  Baha'o'llah  and  His  teaching  formed  the  root 
of  the  movement,  which  has  been  compared  to  a  tree,  Abdul  Baha  the 
branch  springing  from  the  root  that  is  Baha'o  llah.  As  the  branch  of  the 
tree  bears  the  leaves,  flowers,  fruits,  and  seeds,  so  in  the  life  of  Abdul 
Baha  is  the  world  witnessing  the  budding  forth  and  flowering  of  the 
Bahai  principles  of  religion  and  their  application  to  the  needs  of  humanity. 


II. 

THE  MASHRAK-EL-AZKAR. 

Quoted  from  "Constructive  Principles  of  the  Bahai  Teachings." 

Chapter  VIII. 


THE  MASHRAK-EL-AZKAR. 

In  every  age  true  religion  has  produced  certain  institutions  that  have 
served  spiritual  and  practical  needs  of  the  people  of  that  time.  Such 
institutions  have  been  a  material  expression  of  the  spiritual  quickening 
and  of  the  cementing  together  of  the  people  by  the  organic,  cohesive 
force  of  truth.  They  have  naturally  grouped  themselves  about  the  places 
of  religious  worship  and  meeting,  which  temples  have  been  the  geo 
graphic  centers  of  human  progress  and  activity,  and  the  mothers  of  archi 
tecture  and  the  other  arts. 

Throughout  the  years  of  the  earliest  prophets  the  people  led  nomadic 
lives,  going  up  into  the  mountains  at  stated  times  for  their  religious 
observances;  thus  the  open-air  altars  on  the  mountains  were  the  recog 
nized  religious  centers  of  the  collective  life  of  the  people. 

While  the  children  of  Israel  were  migrating  from  Egypt  to  the  Holy 
Land,  the  tabernacle  occupied  the  central  position  in  their  encampment, 
and  later  on,  in  their  capital  city,  Jerusalem,  the  temple  of  the  Lord 
crowned  the  highest  hill,  and  was  the  center  of  the  intellectual,  material, 
and  religious  life  of  the  people. 

In  the  typical  Christian  city  of  long  ago  the  cathedral  has  been  the 
great  central  edifice  about  which  the  other  buildings  of  the  city,  religious 
and  secular,  were  grouped.  The  religious  life  of  the  people  of  this  epoch 
was  all-important,  and  this  principle  was  expressed  in  the  architectural 
development  of  their  cities. 

The  temple  of  each  religion  and  civilization  is  always  found  to  be  the 
focal  point  of  the  city  architectural.  The  acropolii  of  the  Greek  cities, 
upon  the  summits  of  which  were  the  temples,  the  forums  of  the  Roman 
cities,  with  their  many  temples,  the  mosques  of  the  Moslem  cities,  the 
fire  altars  of  the  Zoroastrians,  the  pagodas  of  the  Buddhists,  and  the  tem 
ples  of  the  Hindus,  all  testify  that  each  religion  has  been  creative  of  its 
own  art  and  civilization  in  the  evolution  of  an  epochal  temple. 

In  times  past  true  religion  has  been  the  chief  motive  force  for 
advancement,  learning,  and  culture.  The  Bahais  now  anticipate  the  day 
when  great  universal  temples  of  God  will  be  built,  the  result  of  the  spir 
itual  quickening  of  the  people,  which  will  signify  and  further  all  phases 
of  universal  human  advancement,  spiritual,  moral,  and  physical,  of  this 
new  age  of  humanity. 


The  "Mashrak-El-Azkar,"  which,  translated  from  the  Persian,  liter 
ally  means  "The  Dawning  Point  of  the  Mentionings  of  God,"  is  the  Bahai 
temple  of  worship  and  service  to  humanity.  It  consists  of  a  central  build 
ing  for  worship,  the  temple  proper,  surrounded  by  schools,  hospitals  and 
hospices,  homes  and  asylums  for  the  orphan,  for  the  incurable,  and  for 
the  aged,  and  by  colleges  and  universities.  The  temple  of  the  Mashrak- 
El-Azkar  is  for  reading,  meditation,  and  prayer,  not  an  auditorium  for 
preaching.  It  is  essentially  a  place  for  worship  and  drawing  near  in  spirit 
to  God.  Thus  it  will  be  a  center  of  spiritual  power  and  attraction,  exert 
ing  a  divine  influence  in  the  world. 

Its  many  surrounding  institutions  are  for  the  practical,  moral,  and 
physical  service  to  humanity.  The  Bahais  appreciate  that  man  should 
glorify  God  in  deed  as  well  as  by  word  of  mouth,  therefore  this  principle 
is  embodied  in  its  fullest  expression  in  the  Mashrak-El-Azkar. 

Some  years  ago,  the  first  large  Mashrak-El-Azkar  was  built.  It  is 
located  in  the  city  of  Eshkhabad,  in  Oriental  Russia,  which  has  a  consider 
able  following  of  the  Bahai  Movement,  and  where  the  Russian  royal  gov 
ernment  has  been  friendly  to  the  cause.  First,  the  temple  proper  was 
erected,  an  imposing  structure  in  the  oriental  style  of  architecture,  and 
then  a  school  was  founded,  and  a  hospice,  and  now  other  institutional 
buildings  are  being  added  as  the  necessary  ways  and  means  are  available. 

Not  long  past,  the  friends  of  the  Bahai  Movement  endeavored  to 
unite  in  establishing  a  Mashrak-El-Azkar  in  America.  Contributions 
were  received  from  the  far  parts  of  the  world,  sent  by  persons  of  different 
countries,  races,  and  religions  for  the  building  of  this  great  universal  tem 
ple,  in  which  peoples  of  every  race  and  of  all  religions  might  find  a  wel 
come,  and  worship  there  in  spirit,  and  in  deed.  A  very  beautiful  building 
site  at  Chicago,  on  the  shore  of  Lake  Michigan,  has  been  selected  and 
purchased,  and  it  is  hoped  that  sufficient  offerings  will  soon  make  it  pos 
sible  to  begin  the  work  of  construction. 

When  this  Mashrak-El-Azkar,  with  its  institutional  groups  is  estab 
lished,  it  will  be  as  an  ensign  to  all  those  who  are  seeking  the  great  uni 
versal  spirit  of  religion,  and  it  will  be  a  practical  demonstration  of  the 
spirit  and  of  the  working  principle  of  service  to  humanity  in  the  Bahai 
Cause.  Resulting  from  the  united  efforts  of  the  friends  in  its  erection, 
the  completed  Mashrak-El-Azkar  will  be  a  center  from  which  spiritual 
illumination  will  radiate,  and  it  will  be  a  haven  that  will  attract  seeking 
and  spiritual  souls. 


III. 

THE  MASHRAK-EL-AZKAR,  OF  ESHKHABAD. 

Quoted  from  a  letter  written  in  October,  1908,  by  a  Bahai  who  had  traveled 

in  the  Orient. 

Published  in  "THE  STAR  OF  THE  WEST." 
Vol.  VI.,  No.  18. 


To  the  House  of  Spirituality  of  Bahais,  Chicago,  111.,  Brothers  in  the 
Service  of  Abha : 

As  you  have  arisen  for  the  construction  of  the  first  Mashrak-El- 
Azkar  in  America,  and,  as  I  have  recently  visited  Eshkhabad  and  seen 
there  the  great  Mashrak-El-Azkar  of  the  East,  of  which  we  in  the  West 
have  heard  so  much,  I  take  it  upon  myself  to  write  to  you  a  description 
of  this  edifice,  hoping  to  share  with  you  the  great  blessing  of  meeting 
with  the  friends  in  those  parts,  and  of  beholding  this  temple,  which  is  a 
testimony  of  their  sacrifice  and  unity. 

As  you  know,  Eshkhabad  is  in  Russian  Turkistan,  just  north  of  the 
Elbruz  mountains,  which  separate  the  desert  plain  of  western  Turkistan 
on  the  north,  from  Persia  on  the  south.  The  city  itself  lies  on  the  plain 
a  short  distance  from  the  mountains,  which  here  are  quite  rugged  and 
rocky.  The  town  is  quite  modern  in  aspect,  being  laid  off  with  gardens 
and  broad  streets  meeting  at  right  angles.  Rows  of  trees  along  the  side 
walks  remind  one  of  a  western  city,  while  the  buildings  and  the  water 
ways,  which  flank  the  streets  and  are  fed  with  water  coming  from  the 
nearby  mountains,  are  strikingly  oriental. 

I  could  hardly  believe  that  this  city  had  sprung  up  almost  entirely 
during  the  past  half  century.  It  was  but  a  huddle  of  mud  huts  when 
Baha'o'llah  first  directed  some  of  His  followers  to  settle  there.  Now  this 
former  village  is  replaced  by  a  large  and  prosperous  city  built  of  brick 
and  stone. 

The  Mashrak-El-Azkar  stands  in  the  center  of  the  city,  surrounded 
by  a  large  garden,  which  is  bounded  by  four  streets.  It  rises  high  above 
the  surrounding  buildings  and  trees,  its  dome  being  visible  for  miles,  as 
the  traveller  approaches  the  city  over  the  plain.  The  building  in  plan  is 
a  regular  polygon  of  nine  sides.  One  large  doorway  and  portico,  flanked 
by  turrets,  facing  the  direction  of  the  Holy  Land,  forms  the  principal 
motive  of  the  fagade,  while  the  dome  dominates  the  whole  composition. 

The  walls  of  the  temple  are  of  brick  covered  with  a  firm  and  hard 
stucco,  which  in  that  climate  resists  quite  well  the  action  of  the  elements, 
while  the  floors  are  concrete  supported  by  iron  or  steel  beams. 

In  plan  the  building  is  composed  of  three  sections ;  namely,  the  cen 
tral  rotunda,  the  aisle  or  ambulatory  which  surrounds  it,  and  the  loggia 
which  surrounds  the  entire  building. 


The  interior  of  the  rotunda  is  five  stories  in  height.  The  first,  or 
main  floor  story,  consists  of  nine  arches,  supported  by  piers,  which 
separate  the  ambulatory  from  the  rotunda  proper.  The  second  story  con 
sists  of  a  similar  treatment  of  arches  and  piers  and  balustrades,  which 
separate  the  triforium  gallery,  which  is  directly  above  the  ambulatory, 
from  the  wall  of  the  rotunda.  The  third  story  is  decorated  with  nine 
blank  arcades,  between  which  are  shields,  upon  which  is  inscribed,  in 
Persian  characters,  *"Ya-Baha-el-Abha."  The  fourth  story  contains  nine 
large  windows,  while  the  wall  of  the  fifth  story,  which  is  not  as  high  as  the 
others,  is  pierced  by  eighteen  bull's-eye  windows. 

Above,  there  is  the  dome  which  is  hemispherical  in  shape.  The 
rotunda  from  the  floor  to  the  top  of  the  dome  is  elaborately  decorated 
with  fretwork  and  other  designs,  all  in  relief.  We  were  told  that  the 
ultimate  aim  was  that  color  and  gilding  should  be  added  to  this  interior 
decoration. 

The  inner  dome  is  of  iron  or  steel  and  concrete,  while  the  outer  dome 
or  roof  is  entirely  of  metal.  The  intention  is  that  this  shall  be  gilded. 

The  main  portico  of  the  temple  is  two  stories  in  the  clear,  while  the 
loggias,  which  surround  the  building,  are  on  two  floors,  the  lower  being 
on  the  main  floor  level,  while  the  upper  one  is  on  the  level  of  the  triforium 
gallery.  This  upper  loggia  is  reached  by  two  staircases,  one  to  the  right 
and  one  to  the  left  of  the  main  entrance,  and  the  gallery  is  entered  from 
the  loggia. 

On  the  main  floor  the  principal  entrance  is  through  the  large  door 
way,  but  there  are  also  several  minor  doors,  which  connect  the  ambula 
tory  with  the  loggia.  An  abundance  of  light  is  admitted  through  the 
windows  in  the  upper  part  of  the  rotunda,  as  well  as  through  the  windows 
of  the  upper  gallery  and  ambulatory,  which  open  upon  the  loggias. 

The  Persian  style  of  architecture  has  been  used  in  treating  the 
details  and  decorations  of  the  buildings. 

At  present  the  stucco  work  is  not  quite  completed.  The  interior  of 
the  rotunda  is  finished,  but  the  decoration  of  the  loggias  and  gallery  and 
ambulatory  is  only  done  in  part.  However,  the  work  is  continuing  and 
it  will  not  be  long  before  all  will  be  complete. 

From  what  I  saw  and  heard  in  Eshkhabad,  I  found  that  those  be 
lievers  who  superintended  the  building  of  the  temple  were  competent 
business  men  and  that,  although  they  had  undertaken  a  large  enterprise, 
every  possible  economy  was  made,  yet  at  the  same  time  no  expense 
seemed  to  be  spared  when  necessary  for  the  beauty  and  solidity  of  the 
building. 
*  "O  Thou,  The  Most  Glorious  of  The  Glorious." 


The  layout  of  the  garden  is  not  yet  complete.  Nine  avenues  of 
approach  lead  to  the  Mashrak-El-Azkar.  The  main  avenue  of  the  nine, 
leading  to  the  entrance  portico,  will  be  entered  from  the  street  by  a 
monumental  gateway.  Last  July  they  were  completing  the  plans  for  this 
principal  gateway  of  the  grounds. 

At  the  four  corners  of  the  garden  are  four  buildings.  One  is  a  school, 
one  is  a  house  where  traveling  Bahais  are  entertained,  one  is  to  be  used 
as  a  hospital,  and  the  other  is  for  workmen,  storage,  etc.  Much  of  the 
property  in  the  immediate  vicinity  of  this  enclosure  belongs  to  Bahais,  so 
the  Mashrak-El-Azkar  is  the  center  of  the  community  materially,  as  well 
as  spiritually. 

That  which  impressed  me  more  than  all  else,  as  I  stood  before  this 
Mashrak-El-Azkar,  was  the  fact  that  the  Bahais  of  the  East  had  all 
worked  with  one  accord  and  had  given  freely  toward  its  erection. 

The  temple  in  America  can  be  accomplished  only  as  we  give  up  self 
and  unite  in  this  service.  The  beloved  in  the  East  made  their  offerings 
and  left  them  with  all  personal  desires  upon  the  altar  of  sacrifice.  Now 
we  in  this  country  must  do  likewise!  We  need  something  more  than 
money  for  the  Mashrak-El-Azkar.  It  must  be  built  of  the  material  of 
sacrifice  and  cemented  together  by  the  spirit  of  unity. 

In  the  building  of  the  Mashrak-El-Azkar  every  one  should  lay  before 
God  his  material  offering  together  with  his  ideas,  desires,  and  aspirations, 
give  them  to  the  Lord  completely,  and  then,  as  we  come  together  to 
construct  the  material  building  we  will  find  that  we  have  ample  means 
both  spiritual  and  material  for  the  work  in  hand. 

Each  one  of  us  has  sufficient  means  for  the  work  which  God  has 
given  us  to  perform.  We  need  not  trouble  thinking  that  we  may  not 
have  enough  means,  but  rather  we  should  seek  to  apply  to  the  best 
advantage  the  means  which  God  has  given  us. 


IV. 

WORDS  OF  ABDUL  BAHA  REGARDING  THE 
MASHRAK-EL-AZKAR  IN  AMERICA. 

Compiled  from  articles  published  in  "THE  STAR  OF  THE  WEST." 

Vol.  V.,  No.  5,  and  Vol.  VI.,  No.  17,  and  in  the  program  pamphlet  of  the 
eighth  annual  Mashrak-El-Azkar  convention. 


WORDS  OF  ABDUL  BAHA. 

I  send  you  the  glad  tidings  of  the  erection  of  the  Mashrak-El-Azkar, 
the  Bahai  Temple,  in  Eshkhabad,  with  all  joy  and  great  happiness.  The 
friends  of  God  assembled  together  with  rejoicing,  and  conveyed  the  stones 
themselves  upon  their  backs,  while  attracted  by  the  love  of  God,  and  for 
the  glory  of  God.  Soon  that  great  temple  will  be  completed  and  the  voice 
of  prayer  and  praise  shall  ascend  to  the  Sublime  Kingdom. 

I  was  rejoiced  through  your  endeavors  in  this  glorious  cause,  made 
with  joy  and  good  interest.  I  pray  God  to  aid  you  in  exalting  His  Word, 
and  in  establishing  the  temple  of  worship,  through  His  grace  and  ancient 
mercy.  Verily,  ye  are  the  first  to  arise  for  this  glorious  cause  in  that  vast 
region.  Soon  will  ye  see  the  spread  of  this  enterprise  in  the  world,  and 
its  resounding  voice  shall  go  through  the  ears  of  the  people  in  all  parts. 

Exert  your  energy  in  accomplishing  what  ye  have  undertaken,  so 
that  this  glorious  temple  may  be  built,  that  the  beloved  of  God  may 
assemble  therein,  and  that  they  may  pray  and  offer  glory  to  God  for 
guiding  them  to  His  Kingdom. 

Now  the  day  has  arrived  in  which  the  edifice  of  God,  the  divine 
sanctuary,  the  spiritual  temple,  shall  be  erected  in  America.  I  entreat 
God  to  assist  the  confirmed  believers  in  accomplishing  this  great  service, 
and  with  entire  zeal  to  rear  this  mighty  structure,  which  shall  be  re 
nowned  throughout  the  world.  The  support  of  God  will  be  with  those 
believers  in  that  district,  that  they  may  be  successful  in  their  undertaking. 
For  the  cause  is  great,  because  this  is  the  first  Mashrak-El-Azkar  in  that 
country,  and  from  it  the  praise  of  God  shall  ascend  to  the  Kingdom  of 
Mystery,  and  the  tumult  of  His  exaltation  and  greeting  from  the  whole 
world  shall  be  heard. 

Whosoever  arises  for  the  service  of  this  building  shall  be  assisted 
with  great  power  from  His  Supreme  Kingdom,  and  upon  him  spiritual 
and  heavenly  blessings  shall  descend,  which  shall  fill  his  heart  with  won 
derful  consolation  and  enlighten  his  eyes  by  beholding  the  Glorious  and 

Eternal  God. 

******* 

When  the  Mashrak-El-Azkar  is  accomplished,  when  the  lights  are 
emanating  therefrom,  the  righteous  ones  are  presenting  themselves 
therein,  the  prayers  are  performed  with  supplication  towards  the  myste- 


rious  Kingdom  of  Heaven,  the  voice  of  glorification  is  raised  to  the  Lord, 
the  Supreme;  then  the  believers  shall  rejoice,  and  the  hearts  shall  be 
dilated  and  overflowed  with  the  love  of  the  All-Living  and  Self-Existent 
God. 

The  people  shall  hasten  to  worship  in  that  heavenly  temple,  the 
fragrances  of  God  will  be  elevated,  and  the  divine  teachings  will  be  estab 
lished  in  the  hearts  like  the  establishment  of  the  spirit  in  mankind.  The 

people  will  then  stand  firm  in  the  cause  of  your  Lord,  the  Merciful. 
******* 

To  have  the  Mashrak-El-Azkar  built  is  most  important.  Some 
material  things  have  spiritual  effect,  and  the  Mashrak-El-Azkar  is  a 
material  thing  that  will  have  great  effect  upon  the  spirits  of  the  people. 
Not  only  does  the  building  of  the  Mashrak-El-Azkar  have  an  effect  upon 

those  who  build  it,  but  upon  the  whole  world. 

******* 

The  Mashrak-El-Azkar,  though  outwardly  a  material  foundation, 
is  possessed  of  spiritual  effect  and  causes  the  union  of  hearts  and  the 
gathering  of  souls. 

In  the  days  of  the  Manifestation  (prophet)  any  city  wherein  a  temple 
was  founded  afforded  the  means  of  promulgation  of  the  cause,  and  the 
confirmation  of  the  hearts  and  the  confidence  of  souls,  for  in  those  dwell 
ings  the  Name  of  God  is  ever  mentioned  and  always  commemorated,  and, 
for  the  tranquility  and  repose  of  the  hearts,  there  is  no  other  means  save 
the  commemoration  of  Almighty  God. 

Praise  be  to  God !  The  erection  of  the  Mashrak-El-Azkar  has  a  great 
effect  in  all  grades,  or  states.  It  was  tested  in  the  East,  and  so,  evidently 
and  plainly,  was  it  proved.  Even  when  in  a  village  a  house  was  called 
the  Mashrak-El-Azkar  it  possessed  a  different  effect.  How  much  more 
its  building  and  organization! 

Therefore,  O  ye  friends  and  maid-servants  of  the  Merciful !  As  long 
as  ye  can,  endeavor  with  life  and  heart,  so  that  the  Mashrak-El-Azkar  of 
Chicago  may  soon  be  built,  organized,  and  confirmed. 

If  all  the  friends  in  America,  in  all  cities  and  hamlets,  assist,  and  by 
the  means  of  a  building  commission  help,  this  offering  will  prove  most 

acceptable  in  the  Kingdom  of  the  Sun  of  the  Horizons. 
******* 

Among  the  most  important  affairs  is  the  founding  of  the  Mashrak- 
El-Azkar,  although  weak  minds  may  not  grasp  its  importance ;  nay,  per 
chance,  they  imagine  this  Mashrak-El-Azkar  to  be  a  temple  like  other 
temples. 


They  may  say  to  themselves:  "Every  nation  has  a  hundred  thousand 
gigantic  temples.  What  result  have  they  yielded,  that  now  this  one 
Mashrak-El-Azkar  is  said  to  cause  the  manifestation  of  signs  and  prove 
a  source  of  light?"  They  are  ignorant  of  the  fact  that  the  founding  of 
this  Mashrak-El-Azkar  is  to  be  in  the  inception  of  the  organization  of  the 
Kingdom. 

Therefore,  it  is  important  and  is  an  expression  of  the  uprising  of  the 
Evident  Standard,  which  is  waving  in  the  center  of  that  continent,  the 
results  and  effects  of  which  will  become  manifest  in  the  hearts  and 
spirits.  No  soul  will  be  aware  of  this  mature  wisdom  save  after  trial. 

When  the  Mashrak-El-Azkar  was  founded  in  Eshkhabad,  its  clamor 
affected  all  the  cities  of  the  Orient  and  caused  souls  to  awaken  to  the  call. 
Most  of  the  souls  who  investigated  and  heard  the  explanation  were 

attracted  to  the  Kingdom  of  God. 

******* 

The  greatest  interrelation  and  communication  exists  between  the 
sons  of  men,  without  which  peace,  life,  and  existence  are  entirely  impos 
sible.  For  a  soul  independent  of  all  the  other  souls,  and  without  receiv 
ing  assistance  from  other  sources,  cannot  live  for  the  twinkling  of  an  eye ; 
nay,  rather,  he  will  become  non-existent  and  reduced  to  nothingness, 
especially  among  the  believers  of  God,  between  whom  material  and  spir 
itual  communication  is  developed  up  to  the  highest  point  of  perfection. 

It  is  this  real  communication,  the  essential  necessity  and  requirement 
of  which  is  mutual  helpfulness,  cooperation,  and  confirmation.  Without 
the  complete  establishment  of  this  divine  principle  in  the  hearts  of  the 
friends  of  God  nothing  can  be  accomplished,  for  they  are  the  hyacinths 
of  one  garden,  the  waves  of  one  sea,  the  stars  of  one  heaven,  and  the  rays 
of  one  sun.  From  every  standpoint  the  essential  unity,  the  luminous 
unity,  the  religious  unity,  and  the  material  unity  are  founded  and  organ 
ized  between  them. 

In  these  times  the  utmost  hope  and  wish  of  the  friends  of  the  West 
is  the  erection  of  the  Mashrak-El-Azkar,  and  in  those  regions  the  mate 
rials  for  construction  and  building  are  expensive  and  costly.  A  large 
sum  of  money  is  needed  for  the  building  of  a  residence,  then  how  much 
more  is  needed  for  the  foundation  of  the  Mashrak-El-Azkar,  which  must 
be  erected  with  the  utmost  splendor,  beauty,  and  magnificence ! 

Therefore,  the  friends  of  God  must  arise  in  every  part  of  the  world 
to  raise  contributions,  and  with  their  hearts  and  souls  strive  to  gather 
these  funds  to  be  sent  to  the  Occident,  that  it  may  become  known  and 
evident  throughout  the  universe  that  the  Bahais  of  the  East  and  West 


are  as  members  of  one  household,  and  the  children  of  the  one  Lord! 
The  Turks  and  the  Persians,  the  Parsee  and  the  American,  the  Hindu 
and  the  African;  all  of  them  are  one  army  and  one  cohort,  and  without 
any  distinction  they  arise  for  the  assistance  and  aid  of  each  other. 

This  praiseworthy  movement  is  beloved  and  accepted  at  the  thresh 
old  of  the  forgiving  Lord.  Truly,  I  say,  in  the  erection  of  the  Mashrak- 
El-Azkar  in  Eshkhabad  the  friends  of  God  have  laid  the  foundation  of 
the  oneness  of  the  kingdom  of  humanity,  and  they  worked  nobly  together 
until  now,  and  it  is  nearly  completed.  Praise  be  to  God,  that,  at  this 
moment,  from  every  country  in  the  world,  according  to  their  various 
means,  contributions  are  continually  being  sent  toward  the  fund  of  the 
Mashrak-El-Azkar  in  America. 

In  reality,  this  magnanimity  of  the  believers  is  worthy  of  great  praise 
and  thankfulness ;  for,  from  Teheran,  Khorossan,  Shiraz,  Jahram,  Espha- 
han,  even  from  the  towns  and  villages  of  Khorassan,  Shiraz,  and  Yazd 
contributions  were  sent.  This  donation  in  the  path  of  ihe  Orb  of  Regions 
is  conducive  to  the  happiness  of  the  souls  of  the  spiritual  ones. 

From  the  day  of  Adam  until  now  such  an  event  has  never  even  been 
witnessed  by  man ;  that,  from  the  farthermost  country  of  Asia,  contri 
butions  were  forwarded  to  the  farthermost  country  of  America.  From 
Rangoon,  India,  donations  are  sent  to  Chicago,  and  from  Jahram,  a  little 
village  of  Shiraz,  and  Kheirol-Gora  of  Tarshiz,  money  is  transmitted  for 
the  Mashrak-El-Azkar  in  America.  This  is  through  the  bounty  and  provi 
dence  of  the  Blessed  Perfection,  the  assistance  and  confirmation  of  the 
Sun  of  Truth,  and  the  victory  and  triumph  of  the  Luminary  of  Effulgence, 
who  has  united  so  marvelously  the  regions  of  the  world  together.  Glory 
belongs  to  the  Lord  of  Hosts.  Sovereignty  belongs  to  the  compassionate 
God.  Power  and  might  belong  to  the  living,  Selfsubsistent  One,  who 
has  united  the  people  of  the  world  and  assembled  them  together  like 

unto  the  brilliant  stars  of  the  horizon  of  adoration. 

******* 

The  accessories  of  the  Mashrak-El-Azkar  are  numerous.  Among 
them  are  the  school  for  orphans,  the  great  college  for  the  higher  arts, 
hospital,  and  home  for  the  cripples  and  hospice.  The  doors  of  these 
places  are  to  be  opened  to  all  sects — no  differentiations.  When  these 
accessories  are  completed,  and,  by  God's  help  and  aid,  the  departments 
fully  systematized,  it  will  be  proved  that  the  Mashrak-El-Azkar  is  to 
human  society  a  great  bounty  and  a  great  blessing. 

In  brief,  through  the  unlimited  bounties  of  God  I  am  hopeful  that 
the  beloved  ones  of  God  in  America  may  be  aided  and  confirmed  in 


founding  this  mighty  and  solid  foundation,  and  gradually  annex  thereto 
its  accessories. 

******* 

When  these  institutions,  college,  hospital,  hospice  and  establish 
ments  for  the  incurables,  university  for  the  study  of  higher  sciences, 
giving  post-graduate  courses,  and  other  philanthropic  buildings  are  built 
their  doors  will  be  opened  to  all  the  nations  and  religions.  There  will  be 
absolutely  no  line  of  demarcation  drawn.  Its  charities  will  be  dispensed 
irrespective  of  color  or  race.  Its  gates  will  be  flung  wide  open  to  man 
kind;  prejudice  toward  none,  love  for  all.  The  central  building  will  be 
devoted  to  the  purpose  of  prayer  and  worship.  Thus,  for  the  first  time, 
religion  will  become  harmonized  with  science,  and  science  will  be  the 
handmaid  of  religion,  both  showering  their  material  and  spiritual  gifts 
on  all  humanity." 

££-.£££$  4l 

ADDRESS  OF  ABDUL  BAHA  AT  THE  DEDICATION  OF  THE 
MASHRAK-EL-AZKAR  GROUNDS. 

Chicago,  High  Noon,  May  1,  1912. 

Today  you  have  endured  considerable  difficulty  in  coming  out,  with 
standing  the  cold  and  wind,  but  the  power  which  has  gathered  you  here 
is  truly  a  colossal  power.  It  is  the  extraordinary  power.  It  is  a  divine 
power  which  gathers  you  here.  It  is  the  divine  favor  of  Baha'o'llah  which 
gathered  you  together.  Therefore,  we  praise  God  that  this  power  does 
assemble  people  in  this  fashion. 

Thousands  of  Mashrak-El-Azkars,  which  mean  the  Dawning  Points 
of  Praise  for  all  religionists,  will  be  built  in  the  world.  In  the  Orient  and 
in  the  Occident  of  the  world  will  they  be  built,  but  this  Mashrak-El-Azkar, 
being  the  first  one  in  the  Occident,  has  great  importance.  In  after  years 
there  will  be  many  Mashrak-El-Azkars ;  even  in  this  city  of  Chicago  many 
will  be  established.  In  Asia  there  will  be  many.  In  Europe  there  will 
be  many.  Even  in  Africa  there  will  be  many.  Even  in  Australia  and 
New  Zealand,  but  this  one  in  America  is  of  great  importance.  In  Eshkha- 
bad,  Russia,  the  Mashrak-El-Azkar  has  the  same  great  importance,  being 
the  first  one  built  there.  In  Persia  there  are  many  Mashrak-El-Azkars. 
Some  are  houses,  which  have  been  rented  for  that  purpose.  Others  have 
given  their  homes  entirely  for  that  purpose,  and  in  some  places  temporary 
and  small  places  have  been  built  therefor.  In  all  the  cities  of  Persia 
there  are  Mashrak-El-Azkars,  but  the  great  Mashrak-El-Azkar  was 
founded  in  Eshkhabad.  Because  it  was  the  first  Mashrak-El-Azkar  it 


possesses  the  superlative  degree  of  importance.  All  the  friends  of  Esh- 
khabad  agreed  and  put  forth  the  greatest  effort.  His  holiness  the  Afnan* 
devoted  all  his  wealth  to  it.  Everything  he  had  he  gave  for  it.  Hence, 
such  an  imposing  edifice  was  built.  A  colossal  effort  was  put  forth.  Not 
withstanding  their  contributions  to  that  Mashrak-El-Azkar  they  have,  as 
you  know,  contributed  to  the  one  here  in  this  city.  Now  that  one  is 
almost  complete ;  that  is  to  say,  with  all  its  gardens.  That  Mashrak-El- 
Azkar  is  centrally  located.  It  has  nine  avenues,  nine  gardens,  nine  foun 
tains,  so  it  is  nine  on  nine,  all  nines.  It  is  like  a  beautiful  bouquet.  Just 
imagine  an  edifice  of  that  beauty  in  the  center,  very  lofty,  surrounded  by 
gardens,  variegated  flowers,  with  nine  avenues  interlacing  nine  gardens, 
nine  pools,  and  nine  fountains,  and  think  how  delightful  it  must  be !  That 
is  the  way  it  should  be.  It  is  matchless,  most  beautiful!  Such  is  the 
design,  and  now  they  are  at  work  building  a  hospital  and  a  school  for 
orphans,  and  a  home  for  cripples,  and  a  large  dispensary  and  a  hospice. 
They  are  now  planning,  thinking  of  these  things.  When  that,  God  will 
ing,  shall  be  completed,  it  will  be  a  Paradise !  There  will  be  no  greater 
geometry  than  this,  and  I  hope  that  in  Chicago  it  shall  be  like  this.  It 
will  be  even  so. 
*  A  Relative  of  The  Bab. 


V. 

THE  SITE  FOR  THE  FIRST  MASHRAK-EL-AZKAR  IN 

AMERICA. 


THE  SITE  FOR  THE  FIRST  MASHRAK-EL-AZKAR  IN  AMERICA. 

The  site  for  the  Mashrak-El-Azkar,  now  free  from  all  encumbrances, 
is  in  the  borough  of  Wilmette,  Chicago,  bordering  on  Lake  Michigan. 

Compared  with  the  flat  character  of  the  surrounding  country  the 
Mashrak-El-Azkar  land  is  high,  affording  a  commanding  view  of  the 
lake.  This  tract  of  about  nine  acres  is  divided  into  two  unequal  parts 
by  Sheridan  Road,  which  is  the  lake-side  boulevard  connecting  Chicago 
and  Milwaukee.  It  is  planned  to  build  the  temple  proper  of  the  Mashrak- 
El-Azkar  upon  the  larger  of  the  two  tracts,  which  measures  about  six 
acres  and  lies  to  the  west  of  Sheridan  Road,  which  here  runs  north  and 
south,  while  the  smaller  tract,  of  about  three  acres,  extending  east  from 
the  road  down  to  the  lake  shore  is  to  be  improved  and  laid  out  as  a  park, 
thus  giving  an  approach  by  water  to  the  Mashrak-El-Azkar  with  its 
grounds. 


•  LOG  AT 

-  OF-THt 

W    • :      - 


VI. 

THE  ARCHITECTURAL  PROBLEM. 
Its  requirements  and  conditions. 


ARCHITECTURAL  PROBLEM. 

The  temple  proper  of  The  Mashrak-El-Azkar  will  eventually  be  the 
central  feature  of  a  group  of  buildings  housing  auxiliary,  philanthropic, 
and  charitable  institutions  which  will  be  erected  as  the  ways  and  means 
are  available,  all  of  which  taken  together  form  the  Mashrak-El-Azkar ; 
however,  for  the  present  the  architectural  problem  may  be  considered  to 
be  confined  to  the  one  main  edifice,  the  temple,  the  entire  site  so  far 
acquired  being  intended  exclusively  for  this  one  building  with  its  parks, 
gardens,  and  approaches. 

In  general,  the  requirements  of  the  temple  of  the  Mashrak-El-Azkar 
are :  that  it  should  be  built  upon  the  plan  of  a  polygon  of  nine  sides,  that 
it  should  be  surmounted  by  a  dome,  that  the  interior  rotunda  with  encir 
cling  galleries  should  be  supported  by  nine  piers,  that  the  building  should 
have  one  principal  portal  facing  the  east,  and  that  the  edifice  should  be 
surrounded  by  a  park  divided  into  nine  gardens,  each  with  a  fountain,  by 
nine  avenues  radiating  from  the  building.  Beyond  these  simple  general 
conditions  no  authoritative  data  has  as  yet  been  given  out. 

In  making  the  following  designs  the  architect  has  tried  to  vary  the 
different  treatments  to  present  a  number  of  motives  and  compositions,  in 
order  to  show  some  of  the  many  varying  architectural  solutions  appli 
cable  to  this  problem  of  a  Mashrak-El-Azkar. 


VII. 

STYLES  OF  ARCHITECTURE  AND  DESCRIPTIONS  OF 

DESIGNS. 


GENERAL  DESCRIPTION. 

STYLES.  Preceding  each  of  the  following  designs  for  the  Mash- 
rak-El-Azkar  is  a  brief  outline  of  the  history  and  character  of  the  style  of 
architecture  in  which  the  problem  is  conceived. 

DRAWINGS.  Each  of  these  designs  comprises  a  set  of  four  draw 
ings,  showing  in  elevation,  plans,  and  section  the  arrangement  of  the 
building  with  its  various  parts  as  described  in  the  text. 

THE  EAST  ELEVATION  shows  the  general  exterior  architectural 
treatment  with  the  main  portal  and  its  approach. 

THE  GENERAL  PLAN  shows  the  arrangement  of  the  main  floor 
of  the  building,  together  with  the  surrounding  terraces,  gardens,  foun 
tains,  walks,  drives,  and  other  approaches. 

THE  ROOF  PLAN  shows  a  horizontal  section  taken  through  the 
upper  part,  looking  down  upon  the  lower  part  of  the  building. 

In  design  2  a  plan  of  the  foundations  and  crypt  has  been  shown  in 
place  of  a  roof  plan. 

THE  SECTION  taken  vertically  east  and  west  through  the  center  of 
the  building  shows  the  interior  arrangement  of  the  entrance,  portico, 
rotunda,  ambulatory,  crypt,  domes,  vaults,  and  galleries,  with  minor  stair 
cases  and  elevators  built  in  the  thicknesses  of  the  walls,  which  connect 
the  different  floor  levels  of  the  building. 

NOTE. 

In  designs  1,  3,  5,  6,  and  7  a  development  has  been  given  to  the  east 
bay  of  the  building  in  order  to  accentuate  the  main  portal. 

This  has  been  accomplished  in  the  following  way:  A  circle  was  de 
scribed  and  divided  into  nineteen  equal  sectors.  The  area  of  three  of  these 
was  taken  for  the  development  of  the  east  bay  of  the  building,  thus  having 
the  area  of  two  sectors  for  the  development  of  each  of  the  other  eight 
bays. 

With  the  exception  of  design  9,  which  is  symmetrical  as  viewed  from 
any  of  its  faces,  each  of  the  designs  calls  for  a  projection  of  the  eastern 
bay  in  order  to  accommodate  in  plan  the  main  portal,  or  vestibule. 


DESIGN  NO.  1. 
ROMAN  CLASSIC  STYLE  OF  ARCHITECTURE. 


THE  ROMAN  CLASSIC  STYLE  OF  ARCHITECTURE,  product 
of  the  civilization  of  ancient  Rome,  the  fundamental  elements  of  which 
the  Romans  borrowed  from  the  Greeks  and  earlier  peoples,  is  exemplified 
in  the  many  Roman  remains  extant  in  various  parts  of  Europe  and 
northern  Africa.  Some  Roman  ruins  of  vast  proportions  are  found  as  far 
east  as  Baalbek  and  Palmyra  in  Syria. 

Roman  architecture  covered  a  very  broad  field,  including  buildings 
religious  and  secular.  The  forums  of  cities  with  their  temples,  tombs, 
theatres,  amphitheatres,  baths,  palaces,  basilicas,  gateways,  triumphal 
arches,  bridges,  and  aqueducts  were  richly  embellished,  to  the  point  of 
luxury. 

The  Roman  style,  with  modifications  adapts  itself  readily  to  certain 
of  the  big  architectural  problems  of  this  present  day.  "The  Pantheon'' 
and  the  "Church  of  the  Madeleine"  in  Paris,  as  well  as  many  other  edifices 
in  the  various  European  cities,  the  Capitol  at  Washington,  and  a  number 
of  State  Houses  and  other  public  buildings  in  America,  are  successful 
applications  of  the  Roman  classic  to  suit  modern  conditions. 

The  decorative  possibilities  of  this  style  are  varied.  Marbles  of 
various  colors,  mosaics,  painting,  and  sculpture  are  equally  applicable  and 
in  character. 


" 


DESCRIPTION.  ROMAN  CLASSIC. 

The  architect  has  imagined  this  building  in  the  Roman  classic  style, 
to  be  constructed  of  masonry  with  steel  reinforcements  and  supports  in 
the  construction  of  the  dome  and  roofs. 

The  exterior  walls,  turrets,  dome,  and  roof  are  of  light  toned  granite. 

The  interior  is  finished  in  stone  and  colored  marbles,  with  scultpured 
ornament  and  frescoes.  The  floors  are  of  mosaic. 

The  arches  of  the  rotunda  support  two  superimposed  stories  of 
galleries.  Surrounding  the  rotunda  on  the  main  floor  level  is  an  ambula 
tory,  from  which  open  eight  large  apses. 

The  exterior  is  dominated  by  the  dome,  while  at  each  corner  of  the 
building  is  a  turret  surmounted  by  a  small  dome.  From  the  faces  of  the 
building  project  semicircular  bays  roofed  by  half  domes  and  surrounded 
by  colonnades  forming  the  apses. 


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DESIGN  NO.  2. 
BYZANTINE  STYLE  OF  ARCHITECTURE. 


THE  BYZANTINE  STYLE  OF  ARCHITECTURE  followed  the 
classic  period,  and  was  the  first  matured  style  of  Christian  architecture. 
Attaining  its  finest  development  in  the  Sixth  century,  it  flourished  in 
Turkey,  Greece,  and  Syria,  while  some  examples  of  the  epoch  are  found 
as  far  east  as  Armenia,  and  others  on  the  west  in  Italy.  The  Byzantine 
of  southern  France  is  of  a  somewhat  later  date. 

The  mosque  of  "Santa  Sophia,"  originally  a  Christian  church  at 
Constantinople,  is  without  doubt  the  most  beautiful,  famous,  and  admired 
example  of  Byzantine,  while  "S.  Vitalae,"  at  Ravenna,  and  "St.  Marks," 
at  Venice,  as  well  as  the  cathedral  of  "St.  Front"  at  Perigeux  in  southern 
France — these  latter  two  of  the  llth  century — are  fine  examples  of  the 
application  of  this  style. 

Among  the  successful  and  well-known  examples  of  the  adaptation  of 
Byzantine  to  modern  buildings  for  worship  are  the  cathedrals  of  West 
minster  and  of  Marseilles,  and  the  recently  completed  basilica  of  the 
"Sacred  Heart"  on  the  Butte  of  Montmartre  in  Paris.  This  latter,  though 
decoratively  less  florid  than  some  other  examples  of  the  style,  like  those 
of  the  earlier  French  Byzantine,  produces  nevertheless  an  effect  of  im 
pressive  dignity  which  cannot  be  questioned. 

The  Byzantine,  though  massive  in  construction,  calls  in  its  most  com 
plete  development  for  sculptured  ornament,  and  interior  decorations  of 
marble  and  mosaic,  rich  in  color,  which  relieve  it  from  any  seeming  struc 
tural  heaviness. 


DESCRIPTION.  BYZANTINE. 

The  architect  has  imagined  this  building  in  the  Byzantine  style,  to  be 
constructed  entirely  of  masonry. 

The  exterior  is  of  light  granite,  including  the  domes  as  well  as  the 
roofs,  which  are  formed  of  slabs  supported  by  the  interior  vaulting. 

The  interior,  of  stone  and  marble,  relieved  by  sculptured  ornament 
and  richly  decorated  with  mosaics,  is  entered  through  a  high  arched 
portico.  Upon  either  side  of  the  vestibule  are  staircases  leading  to  the 
crypt  below,  which  is  so  designed  as  to  serve  for  religious  purposes,  sup 
plementing  the  main  part  of  the  building.  In  a  sub-crypt  below  the  vesti 
bule  provision  has  been  made  for  a  vault  for  the  storage  of  records  and 
archives. 

The  rotunda,  entered  from  the  vestibule,  is  encircled  by  piers  and 
arches  which  support  two  stories  of  galleries.  Surrounding  the  rotunda 
on  the  main  floor  level,  is  an  ambulatory,  from  which  opens  out  a  series 
of  apses. 

The  exterior  of  the  building  is  dominated  by  the  great  dome,  which 
surmounts  the  central  rotunda,  about  the  base  of  which  rise  nine  small 
domes  which  are  above  the  ambulatory.  From  the  faces  of  the  building 
project  the  semicircular  walls  forming  the  apses  of  the  interior,  and  upon 
the  exterior  these  are  encircled  bysemicircular  arcaded  porticoes,  to  which 
there  is  access  from  the  interior.  Above  these  portions  are  open  balconies 
upon  a  level  with  and  entered  from  the  galleries.  A  semicircular  retain 
ing  wall,  with  a  colonnade  supporting  a  terrace  above  on  the  level  of  the 
main  gardens,  is  arranged  in  the  rear  of  the  building,  with  staircases  con 
necting  the  levels. 


»1  • 


i 


DESIGN  NO.  3. 
ARABIAN-MOORISH  STYLE  OF  ARCHITECTURE. 


THE  ARABIAN  AND  MOORISH  STYLES  of  architecture  were 
evolved  by  the  Moslem  civilization,  reaching  their  perfection,  respect 
ively,  in  northern  Africa  and  in  Spain. 

The  palace  of  the  Alhambra  at  Grenada,  and  the  great  mosque  at 
Cordova,  now  transformed  and  used  as  a  cathedral,  are  the  finest  and 
best  known  examples  of  Moorish  art. 

The  mosques  of  Cairo  represent  the  finest  examples  of  pure  Arabian 
architecture,  while  many  tombs  and  houses  of  Cairo  testify  to  the  beauty 
of  the  Arabian  period. 

The  Arabian  buildings  attained  a  grandeur  of  size,  general  propor 
tions,  and  composition  not  reached  in  the  Moorish  style,  yet  the  Moors 
attained  an  elegance  and  a  refinement  in  decoration  which  is  not  found  in 
Arabian  art.  The  architectural  and  decorative  elements  of  these  two 
styles  can  be  used  together  in  harmonious  composition. 

The  decoration  of  the  Arabian  and  Moorish  buildings  is  carried  out 
in  marbles,  colored  tiles,  and  very  elaborate  fretwork  designs  in  colors 
and  gold,  producing  an  effect  gorgeous,  but  at  the  same  time  dignified 
and  harmonious.  The  horseshoe  arch  is  one  of  the  most  striking  features 
of  these  styles. 


-  •  "•»  A  i.'  .  ~  I    .    v  -7  </  A  n 


DESCRIPTION.  ARABIAN-MOORISH. 

The  architect  has  imagined  this  building  in  the  Arabian-Moorish 
style  to  be  of  masonry,  with  steel  reinforcements  and  supports  in  the 
construction  of  the  dome  and  roof. 

The  exterior  wall  surfaces,  dome,  roof,  and  retaining  walls  of  sur 
rounding  terraces  are  of  white  sandstone. 

The  interior  is  finished  in  stone  and  colored  marbles,  with  sculptural 
and  plastic  ornament  in  gold  and  colors. 

The  building  is  entered  by  a  vestibule  portal,  upon  either  side  of 
which  are  staircases  leading  to  the  loggias  upon  the  floor  above. 

The  rotunda  is  encircled  by  nine  arches,  which  support  a  gallery  of 
nineteen  bays,  and  the  dome  above  is  pierced  by  an  equal  number  of 
star-shaped  openings.  Surrounding  the  rotunda  is  a  narrow  aisle  or 
ambulatory,  and  then  a  second  one  of  more  ample  dimensions,  above 
which  is  a  spacious  gallery  giving  upon  a  series  of  loggias  which  over 
look  the  terraces  and  gardens. 

The  exterior  of  the  building  in  general  lines  is  extremely  simple, 
with  decoration  in  low  though  crisp  relief.  The  most  striking  feature  ot 
the  main  fagade  is  the  high  triple  arched  portal.  The  entire  building  rests 
upon  a  high  terrace  surrounded  by  retaining  walls  and  abutments  with 
stair  approaches.  Fountains  are  set  into  large  grotto  niches  in  the  ter 
race-retaining  wall,  and  from  these  fountains  radiate  avenues  and 
gardens. 


DESIGN  NO.  4. 
PERSIAN  STYLE  OF  ARCHITECTURE. 


THE  PERSIAN  STYLE  OF  ARCHITECTURE  was  developed 
under  the  influence  brought  into  Persia  by  the  early  Moslem  civiliza 
tion.  Some  of  its  grandest  applications  are  found  in  the  mosques  of 
Esphahan,  Khoum,  Kashan,  and  Khazvin,  while  the  same  style  is  found 
in  those  and  other  cities,  successfully  applied  to  such  buildings  as  bazaars, 
caravansaries,  palaces,  colleges,  gateways,  bridges,  and  other  civic  struc 
tures. 

The  lower  wall  surfaces  of  the  more  elegant  of  these  buildings  are 
often  revetted  with  slabs  of  marble,  while  the  main  walls  and  upper  parts 
are  usually  in  brick,  terra  cotta,  and  brightly  colored  tiles.  Though  some 
of  these  buildings  have  stood  for  centuries,  the  coloring  in  many  instances 
remains  quite  fresh  and  even  brilliant. 

The  richness  in  color  decoration  of  the  domes  and  minarets  of  Per 
sian  mosques,  rising  from  a  foreground  of  gardens  and  silhouetted  against 
a  cloudless  sky,  is  very  memorable  and  beautiful.  This  style  of  decora 
tion,  so  in  harmony  with  its  oriental  environment,  has  a  charm  of  its  own, 
to  which  many  Persian  writers,  as  well  as  foreigners  traveling  in  that 
country,  have  testified. 


DESCRIPTION.  PERSIAN. 

The  architect  has  imagined  this  building  in  the  Persian  style  to  be 
of  a  masonry  construction  of  concrete  and  brick  faced  with  colored  tiles 
and  terra  cotta. 

The  exterior  is  finished  with  tiles  and  terra  cotta,  and  the  lower 
parts  faced  with  slabs  of  colored  marbles. 

The  interior  is  finished  in  materials  similar  to  those  utilized  upon  the 
exterior,  to  which  is  added  mosaic.  A  high  rotunda  with  galleries  forms 
the  central  motive  of  the  composition  of  the  interior. 

About  the  central  rotunda  is  a  series  of  nine  smaller  rotundas,  while 
upon  the  main  floor  a  loggia  passageway  encircles  the  entire  building, 
uniting  the  main  portico  with  each  of  the  minor  porticoes. 

The  exterior  of  the  building  is  so  proportioned  that  the  dome  rises 
high  above  the  other  parts  of  the  building,  so  that  it  will  dominate  the 
landscape.  Each  facade  contains  three  large  and  spacious  niches,  which 
form  the  loggia  porticoes  through  which  the  building  is  entered. 


DESIGN  NO.  5. 
INDIAN  STYLE  OF  ARCHITECTURE. 


THE  INDIAN  STYLE  OF  ARCHITECTURE  had  its  richest  de 
velopment  during  the  Mogul  rule  in  India.  In  this  civilization  art  and 
architecture  show  a  strong  Persian  influence.  Some  of  the  finest  exam 
ples  of  this  style  are  found  in  the  vicinity  of  Delhi,  India's  ancient  capital, 
while  the  world-famous  Taj-Mahal,  near  the  city  of  Agra,  though  not 
so  pure  in  details  as  other  mosques  of  the  period,  nevertheless  is  without 
doubt  the  best  known  and  by  many  the  most  admired  building  of  the 
epoch. 

The  Taj-Mahal  is  finished  within  and  without  with  white  marble 
inlaid  with  jasper,  lapis  lazuli,  and  other  semi-precious  stones.  It  is 
surrounded  by  a  garden  intersected  by  waterways  separated  by  richly 
colored  flowers  and  foliage,  and  produces  an  effect  of  beauty  beyond  the 
power  of  words  to  describe. 


MA5HK&K-E     ~A2 


DESCRIPTION.  INDIAN. 

The  architect  has  imagined  this  building  in  the  Indian  Style  to  be 
constructed  of  masonry,  with  the  exception  of  the  inner  and  outer  shells 
of  the  dome,  which  require  steel  reinforcing.  Both  the  exterior  and  the 
interior  would  be  finished  in  white  marble,  in  the  latter  to  be  relieved 
here  and  there  by  inlays  of  colored  marbles,  and  decorated  with  sculp 
tured  ornament. 

In  conceiving  this  design  the  architect  has  in  mind  a  structure  much 
less  in  dimensions  than  others  here  illustrated.  It  will  be  seen  from  the 
drawings,  therefore,  that  both  the  exterior  and  interior  arrangements 
are  simple  in  the  extreme. 

The  rotunda  is  encircled  by  nine  columns,  which  support  a  gallery 
of  nineteen  bays.  Upon  the  main  floor  the  central  space  is  surrounded 
by  deep  windowed  alcoves,  which  are  connected  by  passageways  piercing 
the  walls  behind  the  columns,  while  above  is  a  gallery  story  similarly 
treated.  Upon  either  side  of  the  main  entrance  are  staircases  leading  to 
the  galleries. 

The  dome  is  the  most  striking  feature  of  the  exterior.  Engaged 
with  the  building  at  each  corner  are  minaret  turrets  terminating  in  minia 
ture  domes.  The  interior  arrangement  of  main  and  gallery  floors  is 
indicated  on  the  exterior  by  the  two  stories  of  windows. 


DESIGN  NO.  6. 
ROMANESQUE  STYLE  OF  ARCHITECTURE. 


THE  ROMANESQUE  STYLE  OF  ARCHITECTURE  is  peculiar 
to  the  buildings  of  the  period  which  was  transitional  between  the  Roman 
and  the  Gothic  epochs. 

As  with  all  transitional  periods  of  art,  the  examples  of  the  Roman 
esque  are  most  varied,  and  exhibit  the  influence  of  the  inventiveness  and 
the  traditions,  and  the  culture  of  the  people  in  the  several  European 
countries,  as  well  as  in  the  few  near  eastern  lands  in  which  its  monu 
ments  are  found,  its  development  extending  over  an  age  of  constructive 
ingenuity  beginning  with  the  late  and  decadent  classic,  and  leading  up 
to  the  most  highly  structurally  developed  of  all  styles  yet  evolved — the 
Gothic. 

In  its  earliest  stages  the  Romanesque  still  retains  much  of  the  classic, 
and  in  some  of  the  countries  where  abounded  buildings  and  remains  of 
the  classic  period  the  traditions  of  the  people  were1  such  that  it  was  never 
freed  from  this  influence,  while  in  its  latter  stages  of  evolution,  notably 
exemplified  in  the  churches  of  northern  France,  are  to  be  found  elements 
which  exhibit  in  rudiment  the  principles  of  the  Gothic  structural  system. 

The  monuments  of  this  epoch  are  very  widespread.  Some  fine  exam 
ples  of  the  Romanesque  development  are  found  in  Auvergne  in  south  cen 
tral  France,  of  which  the  church  of  "Notre-Dame-du-Port,"  at  Clermont- 
Ferrand,  is  one  of  the  best  examples.  The  churches  in  northern  France, 
in  particular  the  abbys  of  Caen  and  the  church  of  "St.  Etienne,"  at  Beau- 
vais,  show  important  developments  in  the  evolution  of  the  style. 

In  Germany  the  cathedrals  of  Mayence,  Speyer,  and  Worms  are 
grand  examples  of  the  character  of  the  Romanesque  peculiar  to  the 
Rhenish  provinces,  while  in  Belgium  the  cathedral  of  Tournai  is  one  of 
the  most  striking  monuments  of  this  epoch. 

Latterly  in  France  the  Romanesque  has  been  successfully  used  in 
some  large  churches,  among  which  are  "St.  Pierre  de  Montrouge"  in 
Paris  and  "St.  Jean"  at  Bar-le-Duc. 

In  America  there  was  a  brief  period  during  which,  in  some  cities, 
the  Romanesque  was  applied  to  various  buildings.  Without  doubt  the 
happiest  and  most  admired  application  of  this  style  to  the  religious  needs 
of  modern  America  is  found  in  Trinity  Church,  Boston,  which  shows 
traces  of  the  influence  of  some  of  the  late  Romanesque  churches  of  south 
ern  France  and  Spain. 


MASHRAK-EL-AZKAR- 


I— —  SCALE:---  -     !  «-    IT  A  C!    |     «    VI   |H 

iwt-rf-'^j-   —   —    —     I  Lf\O,  I          LUlU 


DESCRIPTION.  ROMANESQUE. 

The  architect  has  imagined  this  building  in  the  Romanesque  style 
to  be  constructed  entirely  of  masonry. 

The  exterior  is  of  light  granite,  including  the  conical  roof  of  the 
cupola  as  well  as  the  other  roofs  which  are  formed  of  slabs  supported  by 
the  interior  vaulting. 

The  interior  is  finished  in  a  light  colored  stone  with  sculptured 
ornament,  while  a  rich  color  effect  will  be  obtained  by  stained  glass. 

The  high  central  space  is  surrounded  by  an  ambulatory  divided  by 
columns  and  piers  (carrying  the  roof)  into  three  aisles,  from  which  open 
out  large  apses,  each  surrounded  by  a  small  ambulatory  containing  stair 
cases  connecting  the  main  floor  with  the  basement  entrances.  The  upper 
stories  of  the  central  space  or  rotunda  contain  interior  galleries,  while 
about  the  base  of  the  high  central  portion  of  the  building  runs  a  low 
exterior  gallery  enclosed  by  nineteen  bays  of  five  arcades  each. 

In  making  this  design  the  architect  has  tried  to  retain  the  feeling 
of  the  Romanesque,  which  is  somewhat  more  severe  and  less  florid  and 
exubriant  than  the  Oriental  styles  and  those  of  a  later  date  of  the 
Occident. 


DESIGN  NO.  7. 
THE  GOTHIC  STYLE  OF  ARCHITECTURE. 


THE  GOTHIC  STYLE  OF  ARCHITECTURE  found  its  origin  in 
the  Romanesque  period.  Like  other  styles,  its  character  has  been  greatly 
influenced  by  local  conditions,  temperamental,  cultural,  military,  national, 
and,  above  all,  religious.  The  forms  peculiar  to  it  are  found  in  different 
stages  of  evolution  in  various  parts  of  Great  Britain  and  Europe,  but 
nowhere  did  it  attain  the  grandeur  and  structural  development  reached 
in  northern  France  in  the  twelfth  century.  This  was  brought  about  by 
a  people  working  under  the  influence  of  a  common  religious  ideal,  a 
mixed  people  in  whom  were  combined  and  balanced  the  artistic  and 
intellectual  traits  of  southern,  central,  and  western  Europe  under  social 
and  political  conditions  which  made  possible  the  building  of  such  monu 
ments  as  the  cathedrals  of  Paris,  Amiens,  Rheims,  and  Chartres  which, 
together  with  many  other  less  generally  known  cathedrals  and  churches, 
testify  to  this  period,  brief  in  length,  of  the  perfection  of  the  Gothic  style. 

To  the  casual  observer,  the  Gothic  style  is  characterized  by  the 
pointed  arch,  windows  filled  with  tracery,  ribbed  and  groined  vaulting, 
spires  and  turrets,  flying  buttresses,  and  mouldings  and  ornaments  of  a 
distinctive  type;  but  to  the  student  of  this  art  the  chiefest  and  most 
distinguishing  characteristic  which  it  embodies,  and  which  no  other  style 
of  architecture  embodies,  is  its  structural  system  of  active  mechanical 
parts  so  arranged  that  a  perfect  equilibrium  is  attained  by  the  neutraliza 
tion  of  opposing  and  balanced  thrusts.  Thus  in  the  typical  Gothic  cathe 
dral  this  principle  of  mechanical  structure  differentiates  that  style  from 
previous  styles  wherein  the  stability  of  buildings  depended  upon  the 
inert  massiveness  of  walls  to  overcome  any  internal  or  external  thrusts. 
In  the  Gothic  wall  surfaces  have  almost  ceased  to  exist,  the  structure 
being  one  vast  stone  skeleton  of  piers,  arches,  and  ribs  which  support 
the  vaults  of  the  roof.  The  tracery,  taking  the  place  of  the  walls,  carries 
the  protecting  glass. 

Gothic  architecture  in  its  complete  structural  development  never 
existed  outside  of  a  comparatively  small  area  in  northern  France, 
yet  in  many  other  parts  of  Europe  the  churches  and  cathedrals  of  that 
epoch  attained  grandeur,  beauty,  and  charm  not  to  be  questioned,  and 
the  development  of  many  motives  and  details  peculiar  to  the  period  but 
secondary  to  the  unique  structural  principle  attained  by  the  French. 

In  mentioning  the  Gothic,  the  cathedral  of  Cologne  in  Germany 
should  not  be  overlooked.  This  building  was  directly  prompted  by  the 
French  examples  at  Amiens  and  Beauvais.  It  is  not  structurally  related 
to  any  local  architectural  development,  so  cannot  be  considered  to  have 
been  evolved  upon  German  soil. 


In  the  western  ecclesiastical  world  there  has  been  a  reversion  to 
certain  characteristics  of  Gothic  in  many  of  the  churches  recently  built. 
In  America  almost  every  city  and  town  has  several  so-called  "Gothic 
churches,"  but  when  one  examines  these  structures  he  finds  they  are  not 
really  Gothic.  They  carry  certain  decorative  features  peculiar  to  the 
Gothic  style,  yet  structurally  they  cannot  be  classed  as  Gothic  because 
they  do  not  conform  to  the  principle  of  this  style. 

In  France  in  recent  decades  Gothic  has  been  revived  according  to 
the  true  construction  of  the  original  epoch  in  the  Church  of  "Ste.  Clo- 
tilde"  at  Paris.  Completed  some  sixty  years  ago  this  church  is  perhaps 
the  best  known  example  of  pure  modern  Gothic.  It  is  structurally  car 
ried  out  in  accord  with  the  perfected  Gothic  principle.  The  Pilgrim 
church  of  "Bonsecours"  at  Rouen,  and  the  churches  of  "St.  Epvre"  at 
Nancy,  and  "St.  Vincent-de-Paul"  at  Marseilles,  though  smaller  than 
"Ste.  Clotilde,"  are  good  examples  of  the  modern  French  revival  of  thir 
teenth  century  Gothic. 


DESCRIPTION.  GOTHIC. 

The  architect  has  imagined  this  building  in  the  Gothic  style  to  be 
constructed  entirely  of  masonry,  with  the  exception  of  the  roofs,  which 
will  be  of  a  light  metal  construction  resting  upon  the  structural  masonry. 
Both  the  exterior  and  interior  will  be  of  light  standstone,  sparingly  but 
richly  decorated  with  sculptured  ornament,  the  color  effect  in  the  inte 
rior  to  be  obtained  by  a  richness  of  stained  glass,  the  windows  being 
so  developed  as  practically  to  eliminate  the  wall  space,  which  arrange 
ment  is  characteristic  of  the  Gothic. 

The  high  central  space  contains  two  stories  of  triforium  galleries, 
and  upon  the  main  floor  is  surrounded  by  an  ambulatory  divided  by 
piers,  which  carry  the  overhead  vaults  into  three  aisles,  out  from  which 
open  polygonal  apses  forming,  as  it  were,  a  series  of  chapels  surrounding 
the  building. 

The  exterior  of  the  edifice  is  dominated  by  the  central  portion, 
which  rises  high  above  the  roofs  of  ambulatory  and  chapels,  the  most 
striking  feature  of  which  is  without  doubt  the  flying  buttresses,  counter 
acting  the  thrust  of  the  interior  vaults,  which,  with  the  turrets  and  other 
structural  as  well  as  decorative  elements  of  the  design,  give  the  building 
the  character  peculiar  to  the  Gothic. 


DESIGN  NO.  8. 
RENAISSANCE  STYLE  OF  ARCHITECTURE. 


THE  RENAISSANCE  STYLE  OF  ARCHITECTURE,  or  the 
application  of  classic  forms  to  the  needs  of  building,  began  with  the 
revival  of  classic  culture  and  traditions  in  Europe  in  the  fourteenth,  fif 
teenth,  and  sixteenth  centuries,  which  had  been  latent  and  practically 
forgotten  during  the  mediaeval  ages. 

With  its  general  awakening  first  in  Italy  it  spread  to  all  parts  of 
Europe,  assuming  many  and  various  forms  in  different  countries  and 
under  varying  conditions,  ranging  from  the  simplicity  of  the  almost  pure 
classic  through  many  variations  to  the  flamboyant  forms  of  Rococo  and 
Louis  XV,  then  to  the  more  restrained  Georgian  and  Colonial  styles,  and 
yet  again  to  the  florid  extremes  of  the  modern  French  Renaissance. 

Some  of  the  world-known  ecclesiastical  buildings  of  the  Renaissance 
are  "St.  Peter's"  church  and  "St.  John  Lateran,"  the  cathedral  of  Rome, 
the  "Escorial''  in  Spain,  the  "Tomb  of  Napoleon,"  the  church  of  the 
"Sorbonne,"  and  the  more  modern  ones  of  "La  Sainte  Trinite"  and  "St. 
Vincent-de-Paul,"  and  others  in  Paris,  and  St.  Paul's  Cathedral  in  London. 
In  addition  to  these  and  other  well  known  buildings  practically  every  city 
where  modern  architecture  has  attained  any  development  contains  build 
ings,  with  Renaissance  forms  to  some  degree,  so  widespread  in  this  day 
is  the  influence  of  this  style. 

The  decorative  possibilities  of  the  Renaissance  are  without  doubt 
more  varied  than  those  of  any  other  style,  this  style  having  such  a  wide 
range  of  forms  that  there  are  practically  no  restrictions  as  to  the  mate 
rials  which  are  in  character  with  it. 


•El-AZKAR- 


-  FAST-  ElEVATION  - 


DESCRIPTION.  RENAISSANCE. 

The  architect  has  imagined  this  building  in  the  Renaissance  style 
to  be  constructed  of  masonry,  the  exterior  to  be  of  light  granite,  the 
interior  to  be  of  stone  and  marbles,  with  sculptured  ornament  and  mosaic 
treatments. 

While  the  architectural  details  of  this  design  are  Renaissance,  the 
general  lines  of  the  building  approach  the  more  eastern  or  oriental 
forms,  which  feeling  the  designer  wishes  to  express  in  the  interior  treat 
ment  as  well  as  upon  the  exterior  of  the  building. 

•  The  high  central  rotunda,  with  its  interior  galleries,  is  surmounted 
upon  the  exterior  by  a  dome  with  massive  buttresses,  about  the  base  of 
which  is  a  series  of  smaller  domes  which  cover  a  corresponding  number 
of  smaller  rotundas  which  encircle  the  central  rotunda  already  described. 

A  series  of  large  apses  surround  the  building  and  are  visible  from 
the  outside  by  their  encircling  porticoes  and  the  half  domes  which  cover 
them. 


DESIGN  NO.  9. 
MODERN  STYLE  OF  ARCHITECTURAL  CONSTRUCTION. 


THE  MODERN  STYLE  OF  ARCHITECTURAL  CONSTRUC 
TION,  product  of  the  exigencies  of  building  in  America,  but  now  being 
emulated  in  other  countries  as  well,  as  an  art  is  yet  in  its  earliest  stages 
of  development.  Structurally  it  is  an  application  to  present  day  needs 
of  the  simple  principles  of  timber  construction  known  more  or  less  to 
builders  in  all  ages,  but  which  attained  the  highest  architectural  develop 
ment  and  beauty  in  the  so-called  "half  timbered"  houses  of  the  mediaeval 
period. 

In  this  period  the  art  and  the  science  of  timber  construction  were  so 
happily  combined  as  to  have  produced  an  architectural  composition  in 
which  the  construction  was  apparent  and  the  decoration  so  applied  as 
not  to  mask  or  to  interfere  with  the  mechanical  structure,  but  to  conform 
to  it,  and  to  enhance  its  value  by  making  it  a  thing  of  beauty.  The 
houses  were  built  of  timber,  to  which  a  light  filling  of  masonry  was 
added  to  form  the  enclosing  walls  and  partitions,  and  sometimes  the 
floors.  When  completed,  these  houses  presented  structures  bony  in 
character,  the  parts  of  little  resistance  and  the  weight  of  the  building 
being  carried  by  the  timber  framework.  The  difference  between  this 
and  the  ordinary  masonry  and  timber  construction  commonly  built  now- 
a-days  is  that  in  these  latter  the  enclosing  walls  of  masonry  are  self- 
supporting,  and  these  not  only  carry  their  own  weight,  but  also  the 
weight  of  the  floors,  roofs,  and  other  parts  of  the  building  which  rest 
upon  them. 

In  the  business  center  of  the  typical  American  city  it  has  been  neces 
sary  to  erect,  for  commercial  purposes,  buildings  which  are  in  many  cases 
great  in  height  and  small  in  lateral  dimensions.  This  necessity,  together 
with  considerations  of  economy  of  space  and  of  building  materials,  has 
produced  the  evolution  of,  first,  the  steel  frame,  and  later  the  reinforced 
concrete  building  now  finding  their  development  in  the  typical  American 
"sky  piercer." 

In  the  fireproof  "sky  piercer,"  and  in  the  ordinary  building  con 
structed  of  timber,  the  structural  principle  is  the  same ;  namely,  that  there 
are  no  self-supporting  walls,  but  that  the  structural  framework  of  the 
building  carries  alike  the  walls,  partitions,  floors,  and  roof,  and  other 
parts  of  the  building.  While  the  modern  steel  and  concrete  construction 
is  having  its  beginning  in  buildings  of  a  type  more  utilitarian  than  beau 
tiful,  and  up  to  this  present  time  the  best  known  examples  of  architecture 
applied  to  this  principle  of  construction  are  found  in  the  factory  and  in 
office  buildings,  rarely  objects  of  beauty,  yet  there  is  every  reason  why 
architects  should  seek  to  apply  appropriate  architectural  treatments  to 


structures  of  this  type,  thus  giving  the  modern  steel  and  concrete  struc 
ture  architectural  treatment  which  shall  add  to  a  building  science  already 
quite  perfected  the  art  of  architecture  which  shall  make  these  structures 
pleasing  to  the  aesthetic  sense  of  the  passer-by  in  the  measure  that  they 
are  already  practical  and  utilitarian. 

In  this  style  of  architecture  the  possibilities  of  surface  decoration, 
both  exterior  and  interior,  are  almost  without  limit.  Stucco,  stone  facing, 
brick,  terra  cotta,  mosaic,  etc.,  are  all  applicable  and  in  harmony  with  the 
character  of  the  structure. 


•MASHRAK-EL-AZKAR 


S[  -EAST -ELEVATION- 


DESCRIPTION.  MODERN. 

The  architect  has  imagined  this  building  to  be  of  reinforced  concrete 
of  the  most  improved  and  modern  construction. 

The  exterior  is  to  be  encrusted  with  terra  cotta  and  tiles,  with  stone 
casing  near  the  ground.  The  interior  to  be  likewise,  treated  with  terra 
cotta  and  tiles,  enriched  by  marble  casings  and  mosaic  decorations. 

The  high  central  rotunda  with  its  galleries  is  surrounded  by  a  s  cries 
of  smaller  rotundas,  and  these  in  turn,  upon  the  main  floor,  by  a  loggia 
which  encircles  the  building,  connecting  the  nine  porticoes. 

As  in  character  with  this  style  of  construction,  it  will  be  seen  that  the 
wall  supports  in  the  plans  are  quite  small  in  comparison  with  the  floor 
areas,  thus  giving  an  air  of  lightness  of  structure  attained  in  no  other 
style,  though  approached  in  the  Gothic. 

In  this  design  the  architect  has  attempted  to  show  frankly  in  the 
exterior  and  interior  treatment  of  surfaces  the  character  and  lines  of 
the  internal  structure  of  the  skeleton  and  walls,  thus  trying  to  put  into 
one  homogeneous  whole  the  architectural  decoration  and  the  mechanical 
structure. 


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disciple  of  BAHA'O'LLAH  translated 
into  English.  It  presents  the 
truth  of  the  Bahai  Revelation 
from  manifold  points  of  view,  and 
also  contains  a  biographical  out 
line  of  the  lives  of  the  Bab, 
BAHA'O'LLAH  and  Abdul-Baha. 
288  pages,  bound  in  cloth.  ..  $1.00 
Postage  lOc  additional. 

The   Brilliant  Proof. 

By   Mirza   Abul   Fazl   Gulpaygan. 

A   scholarly    answer   to   an    appo- 
nent  of  the  Bahai  Cause. 
37  pages,  bound  in  paper.  .  .  .$  .15 

The  Bahai  Revelation. 

By  Thornton   Chase. 

This  book  contains  a  most  ex 
cellent  compilation  of  the  teach 
ings  of  BAHA'O'LLAH,  gathered 

from  various  translations  and  ar 
ranged  so  as  to  be  consecutive  as 

to  subjects.  Aside  from  this,  Mr. 

Chase's    argument     is     convincing. 

187  pages,  bound  in  paper... $  .50 

Postage  lOc  additional. 

In  Galilee. 

By  Thornton   Chase. 

An  account  of  a  few  days  spent  in 
the    Prison    at     Acca,     guests    of 
Abdul-Baha,  by  a  party  of  Ameri 
can  visitors  to  the  Holy   Land. 
84  pages,  bound  in  paper,  il 
lustrated     $  -25 


Before  Abraham  Was,  I  Am. 

By  Thornton   Chase. 

10-page    pamphlet $  .05 


The  Revelation  of  Baha'o'llah. 

By   Mrs.   Isabella  D.    Brittingham. 
An     interpretation     of    the     Bahai 
Revelation    given    in   four   lessons. 
32  pages,    bound   in  paper... $  .10 

Bahaism:  The  Modern  Social 
Religion. 

By  Horace  Holley. 

In  this  volume  the  western  sociol 
ogist  proves  with  brilliant  logic 
that  the  Bahai  Gospel  is  the  finest 
solution  of  the  social  and  inter 
national  problems  that  vex  the 
modern  world.  A  beautiful  in 
troduction  to  the  Bahai  Move 
ment. 
223  pages,  bound  in  cloth. .  .$2.00 

Martyrdoms  in  Persia  in  1903. 

By  Hadji  Mirza  Hayder  AH. 

Being  the  accounts  of  the  sorrow 
ful  events  by  which  seventy  beau 
tiful  souls  added  to  the  number 
of  the  many  thousand  martyrs  who 
have  surrendered  their  lives  in 
support  of  this  Revelation. 
32  pages,  bound  in  paper.  ..$  .10 

The     Bahai     Movement:     Its 
Spiritual  Dynamic. 

A   reprint  of  a  magazine  article. 

10-page   pamphlet    $  •!« 

The  Oriental  Rose. 

By  Mary  Hanford  Ford. 

218  pages,  bound  in  cloth.  ..$  .60 


WRITINGS  BY  ORIENTAL  AND  OCCIDENTAL  BAHAI'S— (Cont'd) 


Ten  days  in  the  Light  of  Acca. 

By  Mrs.  Julia  M.   Grundy. 

Ill   pages,   bound  in   paper..?  .25 

Daily     Lessons     Received     at 
A.cca. 

By  Mrs.   Goodall  and  Mrs.   Cooper. 
80  pages,  bound  in  paper.... $  .20 

My    Visits   to    Abbas   Effendi 
(Abdul-Baha)  in  1899. 

By  Mrs.   Margaret  B.   Peeke. 

An  interesting  account  of  her  visit 
to  Acca  and  subsequent  investi 
gations  of  the  teachings  of  the 
Revelation  of  BAHA'O'LLAH,  pub 
lished  in  booklet  form  by  her 
daughter-in-law,  Dr.  Pauline  Bar- 
ton-Peeke. 
23  pages,  bound  in  paper.. $..15 

Unity  Through  Love. 

By    Howard    MacNutt. 

An  exposition  of  Bahai  Principles 
as  contained  in  an  address  given 
before  the  New  York  Assembly  of 
Bahais  upon  the  return  of  the 
author  from  a  visit  to  Acca. 
32  pages,  bound  in  paper... $  .10 

Table  Talks  with  Abdul-Baha, 

By  Mr.  and  Mrs.   George  T.  Winter- 
burn. 

32  pages,   bound   in   paper... $  .10 

My  Visits  to  Acca. 

By  Mrs.   Mary  L.  Lucas. 

42   pages,    bound   in   paper.  .  .$  .10 

Flowers  from   the   Rose   Gar 
den  of  Acca. 

By    Mrs.     Finch    and    Misses    Knob- 
loch. 

40  pages,   bound  in  paper...?  .10 

The  Bahai  Movement. 

By    Chas.    Mason    Remey. 

This  book  describes  the  principles 
of  the  Bahai  Movement  and  out 
lines  the  history  of  the  cause. 

Bound    in    cloth $  .50 

Postage  IGc  additional. 

Observations     of     a     Bahai 
Traveler. 

By  Chas.  Mason  Remey. 

Treats  of  travels  among  the 
Bahais  of  the  Orient  and  of  the 
Teachings  from  the  viewpoint  of 
the  various  world  religions ;  also 
a  brief  history  of  the  Movement. 
Has  12  illustrations  and  one  map. 

Bound   in   cloth $  .60 

Postage  lOc  additional. 


Constructive  Principles  of  the 
Bahai  Movement. 

By  Chas.  Mason  Remey. 

A  booklet  containing  a  brief  sum 
mary  of  the  history,  institutions 
and  obj  ect  of  the  cause,  with 
special  emphasis  upon  those  uni 
versal  principles  for  world  prog 
ress,  religious,  social,  and  econ 
omic  which  are  foremost  amongst 
the  burning  questions  of  the  day 
now  uppermost  in  the  minds  of 
thinkers. 

Bound    in    cloth $  .40 

Postage  lOc  additional. 

The   Mashrak-El-Azkar. 

By    Charles    Mason    Remey. 

Comprising — Quotations  from 
Abdul  Baha's  words — An  his 
torical  sketch  of  the  Bahai 
Movement—A  general  explana 
tion  of  the  Mashrak-El-Azkar 
(Bahai  Temple) — A  description 
of  the  Mashrak-El-Azkar  in 
Eshkhabad  in  Russian  Turkistan 
and — An  account  of  the  pre 
paratory  work  for  building  the 
first  Mashrak-E  1-Azkar  in 
America,  with  descriptions  and 
illustrations  of  an  exhibit  of 
nine  preliminary  designs  for 
this  building,  showing  various 
treatments  in  different  styles  of 
architecture. 

This  is  a  large  volume  bound 
in  cloth,  containing  a  portrait 
of  Abdul  Baha  and  nineteen 
architectural  illustrations. 

Price— $1.00. 

Postage —  additional. 

God's  Heroes. 

By  Laura  C.   Barney. 

A  drama  centered  around  the  men 
and  women  whose  heroic  lives 
first  revealed  to  the  people  of 
Persia  the  transforming  power  in 
the  teachings  of  the  Bab  and 
BAHA'O'LLAH.  The  heroine  is  the 
poetess  Kuratu'l  Ayn.  The  volume 
is  beautifully  illuminated  in  Per 
sian  style.  The  proceeds  from  its 
sale  go  to  the  Mashrak-el-Azkar. 
106  pages,  beautifully  bound. $3. 00 
Postage  15c  additional. 

Portfolio    of    Views    of    The 
Holy  Land. 

In  the  vicinity  of  Mt.  Carmel  and 
Acca. 

18   colored   sheets,    heavy    pa 
per   cover    $1.00 

With  portrait  of  Abdul-Baha, 
cloth   cover   1.25 


:,< .  d« 


is  only  lately  that  the  architects  have 
in  such  w.ise  been  showing  their  works. 
A  few  months  ago  Thomas  Hastings,  B 
the  well  known  architect  of  New  York 
and  memb»r  of  the  Federal  Commis 
sion  of  Fine  Arts',  exhibited  a  group 
of  his  architectural  desiirna  at  Colum 
bia  University. 

Now  Charles  Mason  Remey  is  show 
ing  a  series  of  studies  in  design  for 
the  Bahai  Temple,  proposed  for  erec 
tion  In  Chicago,  at  thft  National  Mu 
seum  in  the  rooms  of  th»  National  Gal 
lery.  According  to  th«  present  plan 
this  modern  tempi*,  representing  a 
world  religion,  <a  to  be  erected  on  the 
shore  of  Lak»  Michigan,  In  Chicago. 

In  the  way  of  study  and  experimenta 
tion,  in  order  to  secure  the  best  and 
most  appropriate  design,  Mr.  Ramey 
has  made  not  on*,  but  nine,  designs, 
each  In  a  different  style,  thus  varying 
the  treatment  and  demonstrating  the 
possibility  of  varied  architectural  so 
lutions  of  this  single  problam.  The 
styles  he  has  used  are  Roman-classic, 
Byzantine.  Arabian-Moorish,  Persian, 
Indian,  Romanesque,  Gothic,  renais 
sance  and  modern.  Each  is  worked  out 
and  shown  in  colored  perspectives. 
With  but  two  exceptions,  the  Some  Is 
made  a  dominant  feature — these  are, 
obviously,  th*  Romanesque  and  Gothic. 
It  is  enormously  interesting1  to  see 
how  the  same  problem  can  be  expressed 
in  such  varied  terms  and  while  yet  In 
a  measure  possessing  so  much  unity 
of  expression.. 

Mr.  Remey  was,  it  will  be  remem 
bered,  assistant  professor  in  architec 
ture  at  George  Washington  University 
and  completed  the  course  of  study  at 
the  Eco'.e  cles  Beaux  ArtF  in  Paris. 

To  students  0,1  architecture,  as  well 
as  students  of  history  And  art,  this 
series  of  drawings,  showing  most  In 
teresting  solutions  of  a  difficult  prob 
lem,  Vlll  prove  of  very  genuine  In 
terest. 

*   * 
From    tomorrow    for    one    week    Bft'S'. 


i.'.ac-hi"  ' 
script!  ve   of 


the   Bahai 


R43 


temple 


/VA  I 


371945 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


UNIVERSITY  OF  CALIFOKXIA  LIBRARY, 
BERKELEY 

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STAMPED  BELOW 

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AfR  7  1922 


•73 


OCT-251987 


RECEIVED 

MA&  0  3  1901 


20m-ll,'20 


U.C.  BERKELEY  LIBRARIES 


ARCHITECTURAL  EXHIBITION  OF  A  SERIES 
OF  PRELIMINARY  DESIGNS  BY  CHARLES 
MASON  REMEY  FOR  THE  MASHRAK-EL- 
AZKAR  (BAHAI  TEMPLE)  IN  THE  NATIONAL 
MUSEUM.  WASHINGTON.  D.  C..  FEBRUARY 
TWENTY-FIFTH  TO  MARCH  EIGHTEENTH. 
NINETEEN  EIGHTEEN. 


'*  • 


-V 


